Asphalt Children and City Streets: A Life, a City, and a by Monica Mesquita, Sal Restivo, Ubiratan D'Ambrosio

By Monica Mesquita, Sal Restivo, Ubiratan D'Ambrosio

THIS paintings EXPLORES THE city reports OF road youngsters IN SAO PAULO, BRAZIL in the course of the MATHEMATICAL EPISTEMIC REGIMES on the middle in their SURVIVAL ideas. WE additionally DRAW consciousness TO the location OF road kids throughout TIME, house, tradition, AND background. OUR target IS TO realize, comprehend, AND VALIDATE kinds of arithmetic built AND USED outdoor OF THE confirmed associations OF MATHEMATICAL creation. WE BASE OUR research ON "THE MATHEMATICAL IMAGINATION", which pulls jointly SOCIAL CONSTRUCTIONISM AND ETHNOMATHEMATICS. THEORETICALLY, WE DRAW seriously at the DURKHEIMIAN culture IN SOCIOLOGY AND ANTHROPOLOGY. WE concentrate on a sort OF perform THAT hyperlinks THE FORMAL AND THE casual IN ORDER to gain the complete energy OF MATHEMATICAL wisdom AS A SOCIAL factor (IN DURKHEIM'S SENSE), A fabricated from THE COLLECTIVE attention THAT EXPRESSES COLLECTIVE REALITIES AND a class of information current IN each tradition. this can be AS real FOR arithmetic on the MARGINS because it IS for pro arithmetic. OUR paintings CONTRIBUTES TO AN rising POLITICAL MANIFESTO OF THE MARGINAL THAT DEMONSTRATES THE SOCIAL REALITIES AND SOCIAL strength in their arithmetic. THIS publication can be OF curiosity TO SOCIAL SCIENTISTS, scholars OF arithmetic AND ETHNOMATHEMATICS, and everybody attracted to the location OF MARGINALIZED young children.

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Extra info for Asphalt Children and City Streets: A Life, a City, and a Case Study of History, Culture, and Ethnomathematics in São Paulo

Example text

Restivo (1991) offers a critical historical view of the image of the self and discusses the self as a creator, agent, and product of society, culture, and sociocultural change. “Some notion of “self” is necessary to account for the individual’s experience of unity and continuity in him or herself and others” (Restivo, 1991: 99). Before the emergence of the social sciences. conceptions of the self ranged from metaphysical and theological ideas about the soul to views of the human being as a collection of somative sensations.

Durkheim reserves for them the term socio-psychique suggesting that they might remain of interest to the sociologist without constituting the immediate subject matter of sociology. The external coercive power of social facts is derived from their being held in common by most of the individual members of a society; and that, in this sense, the characteristics of the whole are the product of the characteristics of the parts. The obligatory, coercive nature of social facts, Durkheim argues, is repeatedly manifested in individuals because it is imposed upon them, particularly through education; the parts are thus derived from the whole rather than the whole from the parts.

The continuing defense of Platonic mathematics is founded on the same basis; mathematicians and logicians who cannot ground their experiences, who insist upon the certainty and indubitability of their results, locate them outside of society, history, and culture. The general problem here is the problem of the locus of abstract concepts. Durkheim deals with this by linking the sociological grounding of religion and the gods with the sociological grounding of logical concepts. It is important to stress that Durkheim does not deny the reality or the significance of the experience of transcendence.

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